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Since Confucianism is an intergenerational phenomenon, it should have unique insights into ethical issues surrounding our obligations to future generations. In the first part of this discussion, I examine two contemporary Confucian perspectives on intergenerational ethics. Proponents of Confucian Role Ethics have developed an interpretation of xiao 孝 as “intergenerational reverence” that binds the community together over time by reference to shared cultural models and evolving ethical values. The Chinese thinker Jiang Qing in turn argues for a political constitution in which the state depends not just on the will of presently existing citizens, but also serves to preserve and transmit the values of the past for the sake of future generations. While both interpretations share in common a critique of Western individualism and rights-based ethical framework, Jiang’s account of Confucian intergenerationality rests on the authority of tradition, whereas Confucian Role Ethics prioritizes the uniqueness of the situation at hand. In the second half of the discussion, I develop an alternative Confucian approach that is aligned with virtue ethics. On this view, our present virtue is the point of departure for understanding our relations with the past and future. I examine passages in early Confucian texts that suggest a notion of intergenerational virtue, which brings together various dispositions to see our own flourishing as linked with both past and future generations.

With a response from:

Susan Blake (Bard College)

Efforts to diversify philosophy, at the curricular level, often focus on increasing the content covered in a semester: i.e., making room for more women on the syllabus, making room for more non-Western texts and thinkers, etc. Similarly, efforts to diversify philosophy, at the professional level, often focus on making room for marginalized topics and/or members of under-represented groups at conferences, in anthologies, and among faculty (both in terms of demographics and research specializations). This all serves to create an antagonistic situation where marginalized voices must fight to be heard and those in the discipline must make “tough choices” about where to cede precious resources such as syllabus space, publication credits, and faculty hires. I suggest that part of the antagonism, at least in the case of Asian philosophy, arises because we are trying to fit non-European texts and thinkers into disciplinary structures that are themselves designed to accommodate a Eurocentric model for philosophy. By “disciplinary structures” I mean the philosophical canon and historical narrative as well as departmental course offerings, curricular requirements for majors and minors, classroom pedagogical practices, and academic research methodologies. Truly transformative change must take place at the structural level. In this brief talk, I consider the scope of such changes, in concrete terms, and raise questions about the effects these changes would have on the disciplinary identity of philosophy as we know it today.

With a response from:

Andrew Lambert (College of Staten Island, CUNY)

This paper is on the topic of deliberative autonomy in (primarily) post-classical Chinese moral epistemology. By “deliberative autonomy,” I mean the epistemic state or achievement in which one’s ethical views or beliefs are those that seem right to oneself and are based on reasons or considerations that one understands for oneself. This is to be contrasted with holding a view or belief based primarily on the authority or expertise of others, without seeing for oneself that the view is correct or why it is correct.
The Chinese philosophical tradition is rich in discussion of the nature, value, and function of deliberative autonomy, having much to say both in its defense and against it. I will focus my discussion by looking more closely at what Neo-Confucians have said about a particular term of art, zide 自得 (“getting it oneself”). I translate and discuss some passages on “getting it oneself” in the works and recorded lessons of influential Song, Ming, and Qing Confucians, note different types of deliberative autonomy implied by these passages, and discuss Wm. Theodore de Bary’s famous explication of “getting it oneself.” I consider whether the premium these Confucians placed on zide has the implications for liberal education that de Bary proposes and describe how proponents of zide could respond to formidable and important Xunzian arguments for deference to traditions and expertise.

With responses from: KATJA VOGT (Columbia University)

The Fall dates for the Comparative Philosophy seminar:

September 20 – Justin Tiwald (San Francisco State University)
October 11 – Richard Kim (Loyola University, Chicago
November 8 – Sungmoon Kim (City University of Hong Kong)
December 6 – Paul R. Goldin (University of Pennsylvania)

More details (such as titles, abstracts, and respondents) to follow. Looking forward to seeing you soon.

Hagop Sarkissian
Associate Professor & Chair, Department of Philosophy, The City University of New York, Baruch College
Associate Professor, Department of Philosophy, CUNY Graduate Center 
Co-Director, Columbia Society for Comparative Philosophy

The Fall dates for the Comparative Philosophy seminar:

September 20 – Justin Tiwald (San Francisco State University)
October 11 – Richard Kim (Loyola University, Chicago
November 8 – Sungmoon Kim (City University of Hong Kong)
December 6 – Paul R. Goldin (University of Pennsylvania)

More details (such as titles, abstracts, and respondents) to follow. Looking forward to seeing you soon.

Hagop Sarkissian
Associate Professor & Chair, Department of Philosophy, The City University of New York, Baruch College
Associate Professor, Department of Philosophy, CUNY Graduate Center 
Co-Director, Columbia Society for Comparative Philosophy

https://www.cbs.columbia.edu/cscp/

The philosophical and psychological literature on well-being tend to focus on the prudential value of positive emotions such as pleasure, joy, or gratitude. But how do the negative emotions such as grief fit into our understanding of well-being? It is often assumed that negative emotions are intrinsically bad far us and that we should work toward eliminating them, especially from the perspective of our own well-being.

In this presentation I want to question this assumption by drawing on the ideas of Zhuangzi (a prominent early Daoist thinker from the 4th Century BCE) to argue that negative emotions are not intrinsically bad for us, and that their prudential value or disvalue is context dependent. Zhuangzi’s outlook, with his focus on the flexibility of perspectives and living according to our natural, spontaneous inclinations, gives us reason to reconsider the role of negative emotions in our lives and how we might think about them in a more constructive way.

With responses from: CHRISTOPHER GOWANS  (Fordham University)

The Fall dates for the Comparative Philosophy seminar:

September 20 – Justin Tiwald (San Francisco State University)
October 11 – Richard Kim (Loyola University, Chicago
November 8 – Sungmoon Kim (City University of Hong Kong)
December 6 – Paul R. Goldin (University of Pennsylvania)

More details (such as titles, abstracts, and respondents) to follow. Looking forward to seeing you soon.

Hagop Sarkissian
Associate Professor & Chair, Department of Philosophy, The City University of New York, Baruch College
Associate Professor, Department of Philosophy, CUNY Graduate Center 
Co-Director, Columbia Society for Comparative Philosophy

https://www.cbs.columbia.edu/cscp/

We discuss two approaches to life: presentism and futurism. The first one, which we are identifying with the Buddha, is to live in the present and not to allow the future to hinder us from living in the ever present now. The second one, which we will identify with Karl Popper, is to think before we act, and act now for a better future. We will discuss various aspects of presentism and futurism, such as Ruth Millikan’s Popperian animal, the psychologist Howard Rachlin’s social and temporal discounting, and even the popular but controversial idea, YOLO (you live only once). The purpose of this talk is to contrast one with the other. The central question of ethics is: How should one live? Our variation on that question is: When should one live? We conjecture that the notion of flow, developed by Csikszentmihalyi, may be a better optimal choice between these two positions.

This work, which is joint with Jongjin Kim, is to appear in the Journal of Buddhist Ethics.

Logic and Metaphysics Workshop:

September 2 GC Closed NO MEETING

September 9 Yael Sharvit, UCLA

September 16  Ole Hjortland and Ben Martin, Bergen

September 23 Alessandro Rossi, StAndrews

September 30 GC Closed NO MEETING

October 7 Dongwoo Kim, GC

October 14 GC Closed NO MEETING

October 21 Rohit Parikh, GC

October 28 Barbara Montero, GC

November 4 Sergei Aretmov, GC

November 11 Martin Pleitz, Muenster

November 18

November 25
December 2 Jessica Wilson, Toronto

December 9 Mark Colyvan, Sydney

December 16  MAYBE A MEETING; MAYBE NOT

Speakers:

Biyu Jade He (NYU Medical Centre)
Hakwan Lau (UCLA)
Victor Lamme (University of Amsterdam)
Johannes Fahrenfort (University of Amsterdam)

Where in the brain are the neural correlates of perceptual consciousness?  Some leading theories of consciousness, including global workspace and higher-order thought theories, hold that these correlates centrally involve prefrontal cortex.  Other leading theories, including first-order and integrated information theories, hold that these correlates centrally involve sensory cortices, with prefrontal cortex playing at most a secondary role.  In recent years much experimental evidence has been brought to bear on both sides of the question.

In this debate, Hakwan Lau (UCLA) and Biyu Jade He (NYU) will defend the view that neural activity in prefrontal cortex is important for conscious perception, while Victor Lamme (Amsterdam) and Johannes Fahrenfort (Amsterdam) will argue that prefrontal activity is not important for conscious perception.